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abu mohammed, Jinn
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#1 [Permalink] Posted on 9th May 2014 11:03
I know this has been discussed and the answers are very clear. I want to point out a very important lesson that I learnt a few years ago, and that is to never believe something until you have verified it with other Ulama. I use Islamqa as a great source of information, yet at the same time, I use it to counter many Salafi who apparently know what they are talking about and to point out errors such as the one mentioned below.


Always double check the source, for the Salafi have a tendency to misquote and mislead, intentionally or unintentionally!




Reality check on shaykh Saalih munajjid's fatwa re: non Arabic khutbah.

Bismillahir Rahmanir Raheem.

Alhamdulillah, the few words I wrote regarding Khutbah in Arabic, were shared by many friends as well as many Ulamaa-e-Kiraam.

One friend posted a question on our comments page and asked for some clarification regarding a Fatwa on Islamic Q&A.

I thought it will be more beneficial if I posted the answer on our page so that others can derive benefit too.

The Q&A is by Shaykh Muhammad Saalih Al-Munajjid. He mentions three views on the subject of delivering Khutbah in other languages. He writes regarding the Hanafi view: "It is Mustahab for the Khutbah to be in Arabic but it is not essential, and the Khateeb may deliver the Khutbah in his own language instead of Arabic. This is the view of Abu Haneefah and some of the Shaafi's". See: Radd al-Muhtaar (1/543) and al-Mawsoo'ah al-Fiqhiyyah (19/180).

He goes on to say "This third view is the correct one, and it is the view favoured by a number of our contemporary scholars, because there is no clear evidence to say that the Khutbah must be in Arabic, and because the purpose of the Khutbah is to exhort, benefit and teach, which can only be done by using the language of the people present."

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I read the aforementioned article thoroughly. It contains many major mistakes and misinterpretations. The basis of the entire article is on the premise that Imam Abu Hanifah (رحمة الله عليه) has declared it only Mustahab to deliver the Khutbah in Arabic.

The writer completely misinterprets the Hanafi texts. He quotes two main references which I will discuss below:

1) First reference is of Al-Mawsoo'ah Al-Fiqhiyya: 19/180

I checked the Arabic wordings and they are as follows:

وقال ابو حنيفة و هو المعتمد عند الحنفية: تصح بغير العربية و لو كان الخطيب عارفاً بالعربية. ووافق الصاحبان الجمهور في اشتراط كونهابالعربية الا للعاجز عنها

Translation: "Imam Abu Hanifah (رحمة الله عليه) says, (and it is the preferred view in the Hanafi madh'hab): "Khutbah will be VALID if offered in a non Arabic language, even when the Khateeb knows Arabic. However, Sahibayn (his two students) are with the majority of the scholars in the opinion that the Khutbah must be delivered in Arabic, except for the one who is unable to do so."

There is not the slightest hint of the words related in the article to Imam Abu Hanifa (رحمة الله عليه) ie. "It is only MUSTAHAB for the Khutbah to be in Arabic"

Those who read the article I posted earlier, would know that the actual opinion of Imam Abu Hanifa (رحمة الله عليه) is that the Khutbah will be VALID. However, Many times a Salaah is valid but Makrooh. For example, praying Asr while the sun is setting, is valid but Makrooh. Praying Salaah on a stolen Musalla (prayer mat), is valid but Makrooh. Praying Salaah with a small amount of impurity, is valid but Makrooh. Delivering Khutbah while sitting on the Mimber, Pulpit (i.e. without standing, as some obese rulers used to do so), is valid but Makrooh. Many examples can be given here.

The fatwa according to the Hanafi Fiqh is that it is Makrooh-e-Tahreemi to deliver the Khutbah in a non Arabic language. (See Fataawa Raheemiyyah P.137 V.6)

This is clearly mentioned in 'Umdat al-Ri'aayah: (P.342 V.1)

فانه لا شك في ان الخطبة بغير العربية خلاف السنة المتوارثة من النبي صلي الله عليه وسلم والصحابة رضي الله عنهم أجمعين فيكون مكروها تحريماً

Translation: "There is no doubt that a Non-Arabic Khutbah is against the inherited tradition from the Prophet (صلى الله عليه وسلم) and from the Sahabah. Therefore, it is Makrooh-e-Tahreemi (severely disliked, close to Haraam) to do so."

2) The second reference mentioned by the writer is that of Radd al-Muhtaar. I've checked that Wording as well and there is nothing in there to suggest it being just Mustahab. It is stated in Raddul-Muhtaar P.483 V.1

صَحَّ لَوْ شَرَعَ بِغَيْرِ عَرَبِيَّةٍ.... وَشَرَطَا عَجْزَهُ، وَعَلَى هَذَا الْخِلَافِ الْخُطْبَةُ وَجَمِيعُ أَذْكَارِ الصَّلَاةِ.

Commencing Salaah by saying Takbeer-e-Tahreemah in a foreign language is permitted (according to Imaam Abu Hanifah's (رحمة الله عليه) opinion). However, Sahibayn put forward the condition of not being able to say it in Arabic. The same difference of opinion is in regards to Khutbah.

Another misconception is to say that this is the view of some of the Shafiyyah. This totally ignores what is written in الموسوعة الفقهية. It says there:

"وَقَال الشَّافِعِيَّةُ: عِنْدَ عَدَمِ مَنْ يَخْطُبُ بِالْعَرَبِيَّةِ إِنْ أَمْكَنَ تَعَلُّمُ الْعَرَبِيَّةِ خُوطِبَ بِهِ الْجَمِيعُ فَرْضُ كِفَايَةٍ وَإِنْ زَادُوا عَلَى الأَْرْبَعِينَ، فَإِنْ لَمْ يَفْعَلُوا عَصَوْا وَلاَ جُمُعَةَ لَهُمْ بَل يُصَلُّونَ الظُّهْر" (الموسوعة الفقهية. ج19 ص180)

The writer goes on to ask for proof of why the Khutbah cannot be offered in English. However, the burden of proof is upon the one making the claim. It is an accepted fact that the Prophet (صلى الله عليه وسلم), the companions, and the generations after, all delivered the Khutbah in Arabic. If one feels it can be delivered in another language, the burden of proof is on him. Proof is in some textual words of Quran and Sunnah or that of Salaf-e-Saliheen.

What is even more astonishing is that the writer and the scholars he mainly quotes, such as Sheikh bin-Baaz and Ibn Uthaymeen are the ones who are quite strict in their classification of Bid'ah and always demand proof that something took place in the early generations in order to deem an action permissible. The Hadith of من احدث في أمرنا هذا ما ليس منه فهو ردٌّ is always on their lips.

Furthermore, they are so strict that at times they will go against the mainstream scholars in classifying something as Bid'ah. Yet, here there is no proof in the early generations or even in the latter generations that such non-Arabic Khutbahs used to take place. This only started quite recently. How is this not classified as a Bid'ah according to them?!

If it is merely the idea that no proof exists to prohibit an English Khutbah (as they have analysed ie. Qiyaas), then I ask in return: What is the proof that Salaah cannot be offered in English? What is the proof that Quran should only be recited in Arabic?! Why doesn't anyone give the Azaan in English? After all, wouldn't it be better so that new Muslims can understand? It is for the very same reason, the Khutbah should be delivred in Arabic: It is a form of worship which was revealed to us in that manner and practiced upon for over 14 centuries.

I sometimes feel that this Masa'la has been propagated so that there would be no need for an Imaam who is a scholar. Anybody, a doctor or an engineer or even a revert with little or no knowledge, can get on the pulpit on Friday and start: "Ladies and Gentlemen.......!!!"

This is exactly what's happening in many Masaajid. Such Jaahils are going astray and leading others astray.

The word "Muslim" means obedient and one who accepts. We worship Allah in the manner we were taught without changing things for our own benefit. The Khutbah is an Ibadah, and it was always delivered in Arabic because it was a form of worship (Ibadah), not just a regular talk (Lecture) and everyone always accepted it that way. Now it's about time we begin to accept this as well.

Another point we should keep in mind is that we are not blind followers of Shaykh Saalih Munajjid, or Bin baaz or Ibn Uthaymeen. If we wanted to follow blindly then it would NOT be of someone from this day & age, it would be of someone from the Khayrul Quroon (the best of generations), the first three generations; Following every word and action is exclusively for Rasulullah (صلى الله عليه وسلم).

Also, being a Hanafi simply means conducting our research in Fiqhi issues, in accordance with the principles derived from Quran and Sunnah by Imam Abu Hanifa (رحمة الله عليه). We follow his school of thought and we trust the Ulamaa who have adhered to it and based their researches on his Usool (principles) throughout Islamic history. Being a hanafi does not mean following imam Abu Hanifa in person, hanafiyyat is the name of all the scholars who hold on to this school of thought.

These Ulamaa and Mufti's and Shuyukh-ul-Hadith are not scarce. Alhamdulillah, among the 600 million Muslim population of Asia, we still have thousands of them if not millions of them and we have great pride in them. They have protected our Deen from all corruptions and will do so until the day of Qiyamah.

يحمل هذا العلم من كل خلف عدوله ينفون عنه تحريف الغالين و تأويل الجاهلين وانتحال المبطلين

Also, we know our hanafi fiqh very well and we do not need non hanafees to teach us what hanafi madh'hab says.

May Allah guide us towards the truth and keep us steadfast upon Siraate mustaqeem. Ameen.

www.facebook.com/ShkhAbdulRaheem/posts/1603988986491932
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#2 [Permalink] Posted on 9th May 2014 14:22
Just cross referencing the snippet from Mufti Abdur Raheems page to make sure that this is what is stated by Shaykh Munajid. And here is the reference. islamqa.info/en/112041

Mufti Abdur Raheem has quoted correctly.

The reason for doing so is that many people ask questions and play the blame game or make assumptions about others. Unfortunately, some Ulama are sent "Copy and Pasted" articles with no source and base their answers on that and some Ulama even take things out of context and make even bigger blunders! (Yes, that's a whole new topic)
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